Mazmur 32:10

32:10 An evil person suffers much pain, ¹ 

but the Lord’s faithfulness overwhelms the one who trusts in him. ² 

Mazmur 90:7-9

90:7 Yes, ³  we are consumed by your anger;

we are terrified by your wrath.

90:8 You are aware of our sins; ⁴ 

you even know about our hidden sins. ⁵ 

90:9 Yes, ⁶  throughout all our days we experience your raging fury; ⁷ 

the years of our lives pass quickly, like a sigh. ⁸ 

Lukas 12:46

12:46 then the master of that slave will come on a day when he does not expect him and at an hour he does not foresee, and will cut him in two, ⁹  and assign him a place with the unfaithful. ¹⁰ 

Roma 2:8-9

2:8 but ¹¹  wrath and anger to those who live in selfish ambition ¹²  and do not obey the truth but follow ¹³  unrighteousness. 2:9 There will be ¹⁴  affliction and distress on everyone ¹⁵  who does evil, on the Jew first and also the Greek, ¹⁶ 

[32:10]  ¹ tn Heb “many [are the] pains of evil [one].” The singular form is representative here; the typical evildoer, representative of the larger group of wicked people, is in view.

[32:10]  ² tn Heb “but the one who trusts in the Lord, faithfulness surrounds him.”

[90:7]  ³ tn Or “for.”

[90:8]  ⁴ tn Heb “you set our sins in front of you.”

[90:8]  ⁵ tn Heb “what we have hidden to the light of your face.” God’s face is compared to a light or lamp that exposes the darkness around it.

[90:9]  ⁶ tn Or “for.”

[90:9]  ⁷ tn Heb “all our days pass by in your anger.”

[90:9]  ⁸ tn Heb “we finish our years like a sigh.” In Ezek 2:10 the word הֶגֶה (hegeh) elsewhere refers to a grumbling or moaning sound. Here a brief sigh or moan is probably in view. If so, the simile pictures one’s lifetime as transient. Another option is that the simile alludes to the weakness that characteristically overtakes a person at the end of one’s lifetime. In this case the phrase could be translated, “we end our lives with a painful moan.”

[12:46]  ⁹ tn The verb διχοτομέω (dicotomew) means to cut an object into two parts (L&N 19.19). This is an extremely severe punishment compared to the other two later punishments. To translate it simply as “punish” is too mild. If taken literally this servant is dismembered, although it is possible to view the stated punishment as hyperbole (L&N 38.12).

[12:46]  ¹⁰ tn Or “unbelieving.” Here the translation employs the slightly more ambiguous “unfaithful,” which creates a link with the point of the parable – faithfulness versus unfaithfulness in servants. The example of this verse must be taken together with the examples of vv. 47-48 as part of a scale of reactions with the most disobedient response coming here. The fact that this servant is placed in a distinct group, unlike the one in vv. 47-48, also suggests ultimate exclusion. This is the hypocrite of Matt 24:51.

[2:8]  ¹¹ tn This contrast is clearer and stronger in Greek than can be easily expressed in English.

[2:8]  ¹² tn Grk “those who [are] from selfish ambition.”

[2:8]  ¹³ tn Grk “are persuaded by, obey.”

[2:9]  ¹⁴ tn No verb is expressed in this verse, but the verb “to be” is implied by the Greek construction. Literally “suffering and distress on everyone…”

[2:9]  ¹⁵ tn Grk “every soul of man.”

[2:9]  ¹⁶ sn Paul uses the term Greek here and in v. 10 to refer to non-Jews, i.e., Gentiles.